Library of Che Theological Seminary 


PRINCETON - NEW JERSEY 


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PRESENTED BY 


Mr. and Mrs. Victor Lombardo 


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By the Same Author 


THE SON OF MAN 

THE REDEEMER 

THE CHurcH — THE INVISIBLE 
ABRAHAM — JOHN — THOMAS 
HEAVENWARD 

Him — His 


CONTENTS 


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SlittemistiitseotatneroupjeCt. 22. ee 6 
PO UCCCALL Vege eet eee et 8 
Rejoicing in the Good of Others__------- 1] 
Weeping, Rejoicing With Others_------- 14 
SOM COe aL OO PIAV ee oo oe eee 16 
Concerning the Relative Law of the Spirit 

TREAT TES Tt ps page and el 2D ay ma a 19 
Concerning the Relative Law (Part I) -- 22 
MiliemioaweandathesProphets 222 22 ee Zo 
fepeciencom( halts Lymer. ote ee ee = 28 
Oo Deciencom (balun) lye iene ee 31 
The Transitory and the Permanent-_-_---- 33 
nee nceot tesla Wawa. co) ine en ee 38 


Between the Two Covenants 


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FOREWORD 
Be established in the present truth—W1 Peter 1:12 


DAYS OF OMINOUS, increasing forces are upon us. 
They portend both a warning and a lesson. ‘The warn- 
ing: let us not be carelessly taken up with visible 
things at the expense or neglect of the Invisible. ‘The 
lesson: these evil forces, subtle and working in the 
human soul (psyche), cannot be resisted nor sub- 
dued except by a superior power. This force, eternal, 
benevolent, and unconquerable, is Spirit. 

God is Spirit. He works in man by His Spirit, 
leading him to accept His Son, Heir of all things 
and in Whom all things consist (cf. Colossians 1:17). 
Jesus Christ the Lord is the only salvation that exists. 

Though the Truth is one and eternal, the Apostle 
exhorts that we must be established in the present 
truth, without which we cannot understand the 
ruth: 

It often happens that a great machine operates 
sluggishly or stops altogether, even though all its 
parts are intact. The trouble, many times, lies in the 


ie 


neglect of something which seemed secondary or in- 
significant: a loose screw, insufficient lubrication, an 
accumulation of dust all tend to impair the efficiency 
of operation. 

Attention is due to small things (cf. Luke 16:10 
and Zechariah 4:10). Alas, tragedies have happened 
and happen due to the neglect of things which seemed 
small, but were discovered to be important after the 
event. 

Much of the turmoil in Christendom is the result 
of neglecting the present truth. Learned theologians 
have dealt with vast themes, yet ponderous volumes 
lie unread, covered by dust. People, today, are either 
too preoccupied or not concerned; very few are in- 
terested. 

Christianity needs a revival. To awaken this 
spiritually, slumbering age, she needs prophets—God’s 
prophets—who will, dynamically and incisively, pro- 
claim the present truth, arousing the torpor of the 
spirits in people. But prophets have never been, are 
not well-liked; yet, hatred is better than indifference. 

This, then, is the present truth: A RETURN TO 
GOD. Not, however, through the mind, but by the 
Holy Spirit, for He alone can create and inspire us 
with the vision of the Christ, whereby we, too, may 
say: we have not been disobedient to the heavenly 
vision. 


CHAPTER I 
pitt AVWV Ose Eli Bes BoloRel si 


THE FUNDAMENTAL BASIS of one’s relationship 
with the Lord is that he, the Christian, is under a 
law superior to that of Moses. ‘For,’ we read in 
Hebrews 7:12, “the priesthood being changed, there 
is made of necessity a change also of the law.” Note 
the words: of necessity. 

The Law of the Spirit begins by speaking to the 
spirit of man: man consisting of spirit, soul and body 
(cf. I Thessalonians 5:23) —the spirit rendering him 
fit to hear from above. Such a Law is more exacting 
and more delicate than the old, for, as the writer to 
the Hebrews continues (7:16), Jesus “is made, not 
after the law of a carnal commandment, but after 
the power of an endless life.” 

The words ‘a carnal commandment’ refer to 
means which are visible and tangible, good in them- 
selves but limited in time and effects, whereas the 
Law of the Spirit is based on a power which can 
never grow old or be annulled, since it is eternal. 


ae 


There is, for a time, in every Christian, even in the 
most sincere, a conflict between the two laws, be- 
tween the two covenants: a conflict known and toler- 
ated by the Lord, for, notwithstanding that in Him 
all has been accomplished, the fulfillment in us does 
not come in a moment. Only as the old in us dis- 
integrates will the new be established. In fact, for 
the Christian to remain void would be disastrous, as 
is clearly evident by what is written in Matthew 
12:43-45; to wit: “When the unclean spirit is gone 
out of a man, he walketh through dry places, seeking 
rest, and findeth none. Then he saith, I will return 
into my house from whence I came out; and when 
he is come findeth it empty, swept, and garnished. 
Then goeth he, and taketh with himself seven other 
spirits more wicked than himself, and they enter in 
and dwell there: and the last state of that man is 
worse than the first. Even so shall it be also unto this 
wicked generation.” 


It is clear, then, that to be liberated from what is 
not good, without desiring and receiving what is good, 
is to leave the door open for the Enemy to invade us 
with evils more subtle and more harmful. The nega- 
tive not replaced by the positive leads to disaster. 


If we, proclaimers of the Gospel, would realize this, 
we would imitate Him—that unique Teacher of teach- 
ers—Who never ran but knew and knows how to 
wait patiently, insisting always that we must be occu- 
pied with the realities of heaven if we expect to be 
liberated from what is earthly. 

The negative, the void in us must be immediately 
occupied by receiving Jesus and turning the reins of 


Ay Fe 


our lives over to Him, for He, alone, Who came from 
heaven, knows how and can expel every sinister 
power that has influenced or may still be dominating 
us. ‘The adversaries of Jesus were full of embellished 
negatives, but the void not occupied by heaven had 
made them vulnerable to the snares of elegant and 
subtle demons of religious pride, as well as the other 
sins in spirit. 

But only they? then? 

Lord, invade, possess us! 


Or 
' 


CHAPTER II 
THE LIMITS OF THE SUB) EG 


OUR SCOPE IN THESE PAGES, ever trusting in 
the Lord’s guidance and benediction, is to encourage 
those who, being both simple and sincere, aspire to 
the sovereign will of God. 

The Law of the Spirit is absolute and relative at 
the same time: absolute in what concerns everyone; 
relative in that which involves one’s personal relation 
in particular circumstances. A Christian, for instance, 
knows that he must not do evil to anyone, for the 
law of universal love is absolute. Yet, as we grow in 
the knowledge of the Lord the absolute lines become 
ever luminous. 

As in the laws of man no crime is committed with- 
out there being a criminal disposition, so there is no 
sin without law. The clearer the law, the graver the 
sin. Consequently, being under the Law of the Spirit, 
the more we yield to the work of Grace, the more 
enlightened and sensitive to sin we become. This is 
the reason why the saints of every age have been, are 


D6 


great penitents. This is also clearly seen by the words 
of Jesus to the Pharisee, who in secret was censuring 
the weeping penitent at His feet; to wit, “Where- 
fore I say unto thee (Simon), Her sins, which are 
many, are forgiven; for she loved much: but to whom 
little is forgiven, the same loveth little’ (Luke 7:47). 


The “much forgiven” refers to a light which kept 
growing in the penitent’s soul, hence the former 
trangressions assumed a greater weight. A word, an 
act, which in the past may have seemed insignificant, 
assumes, in the light of heaven, vast proportions, that 
we, at times, although being justified, wonder how 
we have so erred. True, being already pardoned we 
have peace but now—blessed are those who have 
reached such a state—we see the mercy of God, in 
the light of our behavior, immense; and invaded with 
gratitude we love Him more and more, ever con- 
scious of the great price of pardon. 


It is not necessary to sin—woe to him who does 
caress sin—in order to realize that we are sinners. A 
thought, an act of egoism, the least idolatry weigh 
heavy on our soul, and, as the publicans and sinners 
of God, we long to draw ever closer to the Great 
Physician to hear a word from that mouth, for His 
words, when pronounced by those blessed lips, are, 
aside from comfort, life-engendering. Woe to him, to 
those who no longer possess the sense of sin, who are 
no longer penitent, and who approach Jesus only 
out of selfish motives. 


But it is time to consider the Law of the Spirit 
more Closely. 


' 
| 


CHAPTER III 
PUR OP EEO GaAs lei, 


WHEN SPEAKING OF THE Old Testament we 
must distinguish between the books, teachings, ex- 
hortations, and especially the prophecies contained 
therein: for much in those ancient books are not part 
of the old covenant but are prophetic of the new. 
The Law of the Spirit preceded the laws of carnal 
commandments; and, whereas the latter was only 
for a time, the former is eternal. Man’s guidance, and 
from which every command results, lies in obeying 
the voice of God. This is perfection. 

Man begins with the simple; but, then, along the 
way of disobedience and weakness, he comes to the 
complex, reaching, in the end, the simple again. 
From the simple in creation, passing through the 
complex of texts and commands, we must return to 
the simple by redemption. Redemption offers more 
than creation. Jesus in His messages insisted that man 
must be taken back to where he first was; to wit, to 
a personal relation with God: a relation which grows 


igh 


in intimacy, invigorated by Grace and imbibed with 
personal gratitude for having been much forgiven. 


The prophets, in a special manner, were, more than 
others, under the Law of the Spirit, otherwise it would 
have been impossible for them to obey commands, 
which, to the human mind, seemed, if not entirely 
foolish, unreasonable or extreme. 


Opening to Psalm 73 we have a graphic portrait of 
a man of God who is perplexed in seeing the pros- 
perity of the wicked, whereas he, the psalmist, was 
covered with sackcloth; to wit, he lived in fear and 
trembling, often in sorrow and tears. Neither the 
visible nor the numerous carnal commands succeeded 
to liberate him, until, thrust by his spirit, he entered— 
transported of course by the Lord Himself—into the 
Sanctuary of God and saw what he had not before 
realized: the end of the wicked, whose path is smooth 
and easy, whereas the just passes through many tests 
and conflicts, which, however, terminate in light. By 
wicked is meant, in the language of the Scripture, 
those who take the Name of God in vain (cf. Psalm 
BU stom 1b): 


Illuminated by this light, which in the beginning 
he did not possess but for which he had asked with 
insistent love, remaining silent concerning his own 
conflicts, not to scandalize others, he, the psalmist, 
finally comes to a decision. We read: ‘““Whom have I 
in heaven but Thee? There is none upon earth that 
Idesire beside” [heer (v. 25)’: 

The psalmist was not ignoring the various com- 
mands and ordinances already prescribed; in fact, for 
a time, he may have even felt secure in them, until— 


Ot 


and such was according to the design of Providence— 
he longed to see more, that he might remain firm and 
faithful. He saw, hence the decision to abandon him- 
self completely to the Lord, for what he needed was 
not partial commands, but God Himself, Who alone 
can guide and give the strength necessary to per- 
severe throughout the earthly pilgrimage. 

“Since I cannot help myself nor be helped by any 
creature, help coming only from the hand of the 
Creator, I,” thus reasons the psalmist, “I will con- 
sider myself as being already dead, and place myself 
completely, in everything and for everything, in the 
hand of God.” 

This is much more than being enlightened and 
led: it is being taken, carried entirely. The Christian 
pilgrimage comprises three stages: revelation, guid- 
ance, and translation. 

The finality, then, of the Law of the Spirit, is to 
bring man to the nothing of himself and to the all 
of God. 


CHAPTER IV 


RE OuG UN Gat Ne dH GOOD 
OF OTHERS 


THE SERMON ON THE MOUNT, as all the 
commands of God, even if clear to the mind, can- 
not be obeyed if Grace, the life of Him Who has 
commanded, does not enter in us. Receiving Jesus— 
and receiving Him is a personal decision—and trust- 
ing in Him, moment by moment, we will obtain 
light and grace to obey. Obeying every step as in- 
dicated and unfolded to us, we will receive the light 
to go on. Grace, faith, which is the hand that takes 
hold of grace, and obedience lead us through the 
journey, until, in order to know God and the Son 
more fully, we are translated into the realm of full 
light. 

The walk the Lord has set before us is difficult, 
hence we cannot proceed in the stride of fatalistic de- 
terminism or indifference, but must collect and con- 
strain all our energies if we hope to reach what to 
man is impossible. Having tried our best, we realize 
that we must be transported. Weak though we be, 


he 


we must place ourselves in the Lord’s hand, as the 
lad who gave Jesus the few loaves and fishes and the 
widow who used up the last drops of oil and the 
remaining handful of flour. We may not have neg- 
lected any duty, but we will not succeed, unless we 
abandon ourselves completely to the Lord: this is 
translation. But to our subject. 

The psalmist is tempted, seeing the defects and 
shortcomings, rather than the good qualities, in 
others, even in the Elect. It is not difficult to see evil, 
or to suspect it from appearances; and even if one 
does see good, he may not be happy over it, because, 
without a special grace, the good of others may 
seem to belittle us. And even if we are happy, it is 
difficult to rejoice and glory with the people of God, 
many of whom have little or no social importance 
and who attract, at times, if not scorn, ridicule. Alas, 
we are surrounded by egoism and vanity. 

The psalmist saw all this; consequently, he longs 
for what he still does not possess. Entering the Sanctu- 
ary he implores: ““Remember me, O Lord, with the 
favour that Thou bearest unto Thy people: O visit 
me with Thy salvation; that I may see the good of 
Thy chosen, that I may rejoice in the gladness of 
Thy nation, that I may glory with Thy inheritance” 
(Psalm 106:4, 5). 

The psalmist calls on the Lord that he might be 
remembered, acknowledging in humility that he does 
not deserve anything, but appeals to “the favor Thou 
bearest unto Thy people.” The divine light received 
not only enlightened but also made him humble, so 
much so that he, the psalmist, has not the courage to 
consider himself among God’s people. 


212% 


“Visit me,” he continues, ‘‘with Thy salvation,” for 
he recognized the need in him of a continuous sal- 
vation and of an ever-present Saviour. The greater we 
realize our needs the more we will be drawn to the 
Saviour for salvation. 

Now he implores: “I desire to see the good, not the 
errors or shortcomings, of Thy Elect.” 

The Accuser, ever active to poison our soul, points 
out and exaggerates the evil, never the good in others. 
And since people, in general, are more concerned in 
appearances, his deception, shrouded with the pious 
insinuation that we must love the justice of God and 
not compromise with evil, succeeds to ensnare us. We, 
forgiven and tolerated by the Lord in much, now 
find ourselves hating others, defending our behavior 
by saying that it is not man whom we hate, but the 
evil in them—and of a perfect hatred. We are, so we 
imagine, defending God’s cause, for we are jealous 
of His glory. We! 

Oh, the subtle snares of the Enemy. 

But blessed is he, who, illuminated and _heart- 
smitten by the Holy Spirit asks for Grace to be in- 
vestigated and discovered to himself, praying as the 
psalmist: “Search me, O God, and know my heart: 
try me, and know my thoughts” (Psalm 139:22). 

For it is not easy to see, much less to rejoice in the 
good of others, or to glory with the inheritance of the 
Lord. Yet what is impossible to man is possible to 
God, if we are willing to place ourselves and live 
under, in the Law of the Spirit. 


PAL 


CHAPTER V 


WEEPING, REJOICING WITH 
OTHERS 


AWAY WITH ILLUSIONS! For without Jesus Christ 
in him, man is, regardless of every pretension and 
religious veneer, wicked. Speaking not to strangers 
but to the disciples, the Lord said: “If ye, being evil, 
know how to give good gifts unto your children...” 
(Matthew 7:11). Seen apart from Him we are all 
evil, wicked; but we are saints if in Him we live 
and abide. 

We invite the reader to meditate, without mental 
or doctrinal prejudices, chapters seven and eight of 
the Epistle to the Romans. Victory, in chapter eight, 
is to be had by being 7m Christ and under the Law of 
the Holy Spirit: which means that Christ enters in us 
and dominates us completely. 

Again, in the same Epistle, the Apostle enjoins to 
“rejoice with them that rejoice, and weep with them 
that weep” (Romans 12:15). 

But is it really true that we weep with those who 
weep and rejoice with those who are happy?—we 


Day ap 


mean, is it possible without being under the Law of 
the Spirit. True, many times we have wept and have 
rejoiced, according to the occasions, but only with 
those of our liking, whereas with others we have 
feigned to weep and to be happy. 

Oh, miserable human heart, how thou succeedest 
to deceive those who want to be deceived! 

To weep or to rejoice, as the Apostle writes, there 
must be in us the One Who wept over the ruins of 
Jerusalem, ever hostile to Him, and Who rejoiced only 
when the Father was glorified. 

The Law of the Spirit reveals that God desires to 
incarnate Himself. For as Jesus was the incarnation 
of God, we must be the incarnation of Jesus. And as 
he who sees Jesus sees God, so, too, he who sees a 
real Christian will see Jesus. God, manifested in flesh, 
has never been without witnesses. 


Ee 


CHAPTER VI 
TO SEE—TO PRAY 


THE EXPRESSION to see implies, especially in the 
writings of St. John, a close examination, scrutiny of 
minute particulars. 

There are, then, various types of seeing: that of 
Satan and all who imitate him; that of the psychic or 
soulical man, which, though not absolutely evil, is 
superficial and erroneous, for it is a seeing based 
merely on appearances (cf. John 7:24); and, finally, 
that of God. “Seest thou this woman?” Jesus asked 
the Pharisee who saw and judged the penitent, weep- 
ing at Jesus’ feet, a sinner. 

The sacred script admonishes to take heed of the 
eye, that we might see without scales or veils. 

In I John 5:16 we read: “If any man see his brother 
sin a sin which is not unto death, he shall ask, and 
God shall give him life for them that sin not unto 
death. There is a sin unto death: I do not say that 
he shall pray for it.” 

The seeing referred to in the above verse is of God. 


= alohe 


For only the Holy Spirit can convict of sin. We may 
see the facts, but how God evaluates them is not 
known to man, unless revealed to him. That men, in 
general, are sinners, we know; but it is not for us to 
so classify them, for by so doing we would be imitat- 
ing the Pharisees of old. 

Balak, the King of Moab, and Balaam, the mercen- 
ary seer, saw the evil, quite evident, in the children 
of Israel; but God, Whose knowledge is omniscient, 
did not, on that occasion and to such individuals, 
expose the sins of His people. In fact, we read: “He 
(God) hath not beheld iniquity in Jacob, neither 
hath He seen perverseness in Israel’ (Numbers 23:21). 

I John 5:16 implies that it is the Lord Who reveals 
whether or not a brother has committed sin. It is not 
our scope in this meditation to consider how many are 
prone to use the petty excuse, that the unfortunate 
one may have committed sin unto death. Suffice it 
here to say that he who is dead, having committed 
the unpardonable sin, no longer desires to hear the 
Name of Jesus and evades any encounter with Chris- 
tians. We should be very cautious in denouncing evil 
in others or in saying that they have sinned unto 
death, unless absolutely sure. Yet, if one is in doubt, 
and, in order not to be mistaken, has prayed, his 
prayer, though ineffectual, will not have offended 
God, for at least a good intention was evinced. We 
ought to be very careful in qualifying as dead those 
who still, regardless of their condition or state, are 
drawn to Him Who does not spurn anyone who goes 
to Him: His Love makes no exceptions or reservations 
(cl. John 6:37)- 


aie 


If the Lord should make us see—of His seeing—that 
our brother has sinned, it is a special Grace for a 
special scope: to wit, that the command be obeyed. 
The command—Law of the Spirit—is a relative law 
for him who sees; hence it does not apply to those 
who do not see. 

The law, command is: Pray! And God will give life 
to him who is in need. 

The command is incisive to him who sees. Con- 
sequently, since the transgression of the law is sin, he 
who disobeys the commands of the Holy Spirit, even 
if such commands may be personal—and “if anyone 
sees” 1s a personal command—he who does not obey 
commits sin. For thus it is written: ‘Sin is the trans- 
gression of the law’ (I John 3:4). 

Let us, then, examine ourselves in the presence of 
God and in the light of this verse. If we do, it will be 
impossible to still think or imagine that we only are 
saints and all others are sinners. 

To pray—really pray—requires Grace to love. Jesus 
bore our sin; in fact, He became sin for us (cf. II 
Corinthians 5:21). He who sees and prays, according 
to I John 5:16, is an extension of Jesus, presenting 
himself as the one in need. This is prayer (cf. Zech- 
ariah 12:10). And from this, the precious promise: 
“God will give him life’”—meaning, the sinner is re- 
stored. 

A great responsibility, but a glorious privilege to 
those who understand and live under the Law of the 
Spirit. 


See 


CHAPTER VII 


CON GE RN EN Grey oR ERAT VE 
PAW WO Eis Es Pe LR 


ParT | 


PERHAPS MORE THAN ONE has been, at times, 
tempted to think that the Lord uses an excessive se- 
verity towards him, making him feel, if not complete 
remorse, a certain discomfiture towards acts inno- 
cent in themselves but prohibited to him. Words, 
tolerated in others, have, when merely mentioned by 
him, afflicted his soul sorely. The writer knows of a 
Christian who lamented with the Lord—for it is only 
with Him that one can litigate—saying: “Why is it, 
Oh Lord, that I cannot even say a word out of place 
without feeling some sharp prick of remorse, whereas 
others, more blessed than I, speak with great frivolity 
and remain tranquil? How is it, Oh God, that I can- 
not even relate some event in which Thou hast used 
me, and yet others can serenely narrate all particu- 
lars of an incident without ever growing tired and 
without ever being the least bit agitated lest by so 
speaking of themselves they might become vain?’ 


=1Or 


The comparison is between two honest Christians: 
one can speak about himself; the other cannot: one 
may have freedom in certain things; the other has not. 
The answer—let no one expect an exhaustive explana- 
tion, for ours are only suggestions which the Holy 
Spirit will confirm and unfold more fully—the answer 
lies in the fact that, whereas the plan of salvation is 
the same for everyone, the method used is not identical 
for all. The Shepherd knows and calls each sheep by 
name. (Name stands also for character.) He has a 
general relation with everyone, and a particular re- 
lation with each individual. Consequently, that which 
is tolerated in one may be sin in another. Of course, 
it goes without saying, that there are acts, thoughts, 
and words which are always sinful for everyone. But 
we are dealing with exceptions, and of the delicate 
work of the Holy Spirit in people as individuals. 


The reply received by the Christian, whose case we 
have cited above, was: “Thou, My son, art—and it 
is a great Grace—scrupulous of the motives of thy 
thoughts, trembling lest even a word may have in- 
directly attracted others to thyself. Another is not. 
Yet the other individual, though less careful and 
perturbed than thou in the line which has been 
developed in thee, trembles and applies himself in 
other lines, which have not been imposed upon thee 
or in which thou art not developed. Both of you are 
tempted to misjudge, each seeing the other lacking 
in that in which he has been victorious, and excusing 
himself in what has not as yet been commanded him 
or Clearly delineated. I, Who am God and not man, 
am working you both towards perfection, not touch- 


OH. 


ing, for a time, some lines, yet intent to establish you 
both in other, more essential points.” 

God, Who is our Father, works in all His children. 
He is patient with everyone. Oh, that we might imi- 
tate Him! For only thus will we, although we may 
not be able to approve certain acts in people who 
indubitably have been and are blessed, understand 
them, not judging them to have fallen from the Grace 
of God, nor considering the Lord as being partial, 
for He is not. What we see is, for a time, tolerated by 
heaven, while a great work of Grace unfolds in other 
parts of the spirit and soul. Later, there will be a 
visitation even on the visible shortcomings. 

In faith, holiness is complete; practically, it is a 
progressive work. 

Let no one be scandalized by such an affirmation, 
for, apart from the theories pronounced, everyone 
that has the testimony in his spirit can attest to its 
truth from the memory of his long and sad past, and 
acknowledge how the Lord, not only has forgiven 
him, but has not imputed such a past to sin; in fact, 
notwithstanding the many shortcomings and faults he 
has discovered within himself, the Lord has made him 
a son, the assurance of which he has never doubted. 

There is, then, a relative law for every Christian. 
Consequently, the Holy Spirit admonishes us to obey, 
without judging others. 


CHAPTER VIII 


CONCERNING THE RELATIVELAW 


Part II 


IT IS NOT AT RANDOM that the Holy Spirit 
qualifies David as the man after God’s own heart, who 
fulfilled all of His will (cf. Acts 13:22). Much was 
tolerated and pardoned in him; yet much was also 
suffered by David from many. There are many who 
are sullied with the sins of David without possessing 
his rare, noble qualities, nor his spirit of penitence. 
The sense of sin and his gratitude to God resemble 
a torrent rushing into the Infinite Ocean of God. 
An incident in this grand life, at a time of perse- 
cutions without and conflicts of the soul within, is 
before us. We read: ‘And he came to the sheepcotes 
by the way, where was a cave; and Saul went in to 
cover his feet: and David and his men remained in 
the sides of the cave. And the men of David said unto 
him, Behold the day of which the Lord said unto 
thee, Behold, I will deliver thine enemy into thine 
hand, that thou mayest do to him as it shall seem 


S DOS 
dae ee 


good unto thee. Then David arose, and cut off the 
skirt of Saul’s robe privily. And it came to pass after- 
ward, that David’s heart smote him, because he had 
cut off Saul’s skirt” (I Samuel 24:3-5). 


The advice of David’s faithful companions seemed 
almost a command from above. For, apart from that 
instinct to protect himself from future attacks by such 
an enemy and the fact that he, David, was the 
anointed of God, that occasion seemed providentially 
designed for his liberation. Had not God Himself 
promised such a day? 


True, the occasion was ordained by Providence, but 
to a divine purpose. Although a man not of an easy 
temperament, David must have felt a pang of intense 
hatred as he beheld the man God had abandoned, 
alone in a cave. But it was only a flash, and then the 
peace which flooded his soul turned that occasion 
into a great act of charity. David proved to Saul that, 
had he wanted to, he could have killed him, but he 
chose, instead, to spare the king’s life. Much passes 
through our heart and mind in an instant. 


“Then David arose, and cut off the skirt of Saul’s 
robe privily.’”’ He could have, after this, felt satisfied 
to hold in his hand such a token; but no! For some, 
even the most noble acts are attenuated by heaven in 
order that they may never become puffed-up and by 
which a sense of humiliation does not permit them 
the least boasting; in fact, every possible means of 
becoming important or proud, even to one’s own 
eyes, is deprived them. 

“And it came to pass afterward, that David’s heart 
smote him, because he had cut off Saul’s skirt.’’ David 


HOSt 


trembled, fearing lest he had cut a piece of Saul’s 
flesh. Although fallen, he, Saul, was also David's 
father-in-law, and, at one time, even the anointed of 
God. We are led to think of the behavior of a great 
angel, Michael, who did not dare to accuse not even 
the devil, remembering that he was a former cherub. 

Oh, that we might imitate Michael and David! And 
it is possible only if the Law of the Spirit, developing 
us line after line, degree to degree, leads us, ever 
abiding in Jesus, not to blaspheme, accuse, nor to cut 
anyone to pieces, not even in the hem of their gar- 
ments, for the time comes that we identify garments 
with people. 


-24- 


CHAPTER IX 
THE LAW AND THE PROPHETS 


WE READ: “All things whatsoever ye would that 
men should do to you, do ye even so to them: for 
this is the law and the prophets” (Matthew 7:12). 

The above words, prophetic to the Church in every 
age, were uttered by Jesus on the Mount, to those 
who had followed Him in that ascent, after various 
separations. Detached from everything and everyone, 
they had with undivided attention listened to the 
program of the Kingdom, unfolded line after line, 
and which supposes the need of continuous Grace. 

Victory over self is only on the Mount. Let the 
reader meditate prayerfully Isaiah 11:1-10, especially 
verse nine. Only thus can we hear, comprehend, and 
not abuse the meaning of Matthew 7:12. For to not 
understand, or not to understand as the Holy Spirit 
intends we should, the words “the things ye would 
from others” would result in abusing the Grace of 
God. But let us not anticipate. 


- 25 - 


The text contains several delicate hues of meaning 
which we will try to convey. “All therefore, as much 
so ever you may desire that men should to you do, 
even so also do you to them.” And, as if anticipating 
the many possible objections to such a command—do 
you—Jesus concluded by placing specific emphasis on 
the word this. Man, in general, seeks much, evading 
or neglecting the this which is precise, incisive. 

“For ‘THIS,” Jesus continued, “‘is the law and [also] 
the prophets.”’ 


The Law, understood not only in external com- 
mands and by means of things visible (cf. Hebrews 
7:16), was clearly perceived by the prophets of old, 
who saw the future, reading in the visible the plan of 
the invisible. The prophets, being the mouthpiece of 
the Lord in every age, understand the plan and heart 
of God, and know how to unite the voice behind the 
word. In the light of what is written in Revelation 
19:10, they present Jesus vividly, in every aspect, be- 
fore our eyes. 

Moreover, he who lives in the atmosphere of the 
Mount, face to face with Jesus, cannot have strange 
desires or a will alien to the spirit of Christ. Waves 
of temptations will come but not remain, for they 
have not been desires conceived or willed in us. It is 
the Holy Spirit Who moves in us desires and the will 
to do His will. There is much which the disciple on 
the Mount may desire and want; yet this desiring and 
expecting from others, even if not fulfilled by anyone, 
obligates him who has reached the measure of the Law 
understood by the prophets to do to others as he de- 
sired and expected for himself. 


- 96 - 


Let us recall the warning to the people of old—a 
people set apart—that the command is within us. The 
saint carries in himself the Tribunal, where the Judge, 
Legislator, and King-Saviour dwells (cf. Isaiah 33:22) . 


27. 


CHAPTER X 


OBEDIENCE 


ParT I 


A MEMORY. Having been invited to speak at many 
funerals, the writer, by looking intently into the 
countenance of the decreased, has often received guid- 
ance on what to preach. On some faces he has seen 
an aura of peace diffused; on others, something 
strange, at times even repugnant. 

It was on one such occasion, when, not receiving 
any inspiration from the one lying in the bier, nor 
from the survivors, much less from the presiding 
elder, he, afflicted over the meaningless ceremonies 
and hymns being sung, asked the Lord to give him 
the right message in order not to be a victim of 
religious formalities, which, having no life, only tend 
to deceive. The inspiration from above came; and 
the text was: The books were opened! 

Everyone is a book, wherein his entire history, in- 
cluding one’s characteristics and personality, is writ- 
ten. A secret scribe, in a style that penetrates, keeps 


Ie 


writing in us. Everything we have said or done must 
come to judgment, be it in this life or in the next. 
What has been pardoned in this life, according to the 
degree of contrition and penitence, is cancelled and 
distanced forever, for the Lord not only forgives but 
forgets. The rest, however, remains written, clearly 
delineated in the particulars of deeds, motives, and 
intentions of the heart (cf. I Corinthians 4:5), and 
must come to light and be judged. 


Blessed is he who presents himself before the bar 
of divine judgment now, in the time of visitation, 
during the time ordained and indicated by the Law 
of the Spirit. There is a time of visitation. Nothing 
is hidden which will not, sooner or later, come to 
light. Blessed is he who presents himself as he is to 
Him Who can mould and make him as He wants, 
and learns to discover himself in order to repent in 
deep contrition of spirit. Oh, to possess the gift of 
penitence and tears! 


The Law of the Spirit, if always obeyed faithfully, 
will lead us to live a divine, transparent life, in the 
Light and Realm of the Son of God’s Love. 

Let us, then, desiring to love and know the Lord 
better, obey with readiness of mind, thoroughness of 
heart. 

Often we select scriptural passages after the Holy 
Spirit has presented and enlightened them. Let us 
be more explicit. The things of the Spirit are first 
intuited by our spirit, and then confirmed by the letter 
of the Scripture. It is not the Scripture which leads 
to the Spirit, but the Spirit Who leads to the Scrip- 
ture, using it as a witness in the courtroom. 


2 Abe 


Two passages are in point: Acts 5:32 and John 2:5. 
Both, although pronounced on different occasions, ex- 
hort obedience for light. We read: ‘And we are wit- 
nesses of these things; and also the Holy Ghost, whom 
God hath given to them that obey Him.” 

Peter, on the above occasion, based the affirmation 
concerning the resurrection of Jesus on two witnesses: 
to wit, those who had seen it and the Holy Spirit, the 
Supreme Expositor of the Truth, for He, the Holy 
Spirit, has been given to work in them who, obeying 
the little they see and know, are enlightened and 
instructed to see, know more. 

Blessed obedience—key that introduces us to pene- 
trate and live in the mysteries of the Kingdom of God. 


- 30 - 


CHAPTER XI 


OBEDIENCE 


Part Il 


IT IS ONLY BY THE Holy Spirit that one is intro- 
duced to Reality, passing from theories to Substance, 
from what is finite to the Infinite. 

When we read that the Spirit is Truth, we ought 
not to forget that Jesus is Truth; yet, it is not possible 
to see, hear, or obey Jesus Christ without the Holy 
Spirit. 

Acts 5:32 in the text reads thus: “And we are in 
Him of these things witnesses, and the Spirit also the 
Holy which God gave to those submitting to Him’’— 
to those who to Him are submitting themselves by a 
continuous yielding. Note the words, “‘witnesses of 
things’; and the word used for things means also 
word: word having substance. The expressions of the 
Holy Spirit, as those which proceed from the mouth 
of Jesus, have reality and permanency. 

The Law of the Spirit, delving through the various 
layers, goes to the root of one’s being. It is truth, lead- 
ing to the Truth. 


rSle 


A graphic example of obedience is to be found at 
the marriage in Cana. Mary, in an accent both re- 
served and prudent, turned to Jesus, saying: “They 
have no wine.” The answer, to be read and under- 
stood without prejudice, was—we quote from the 
text—"“What to Me and to thee, O woman? Not yet 
has come the hour of Me.” 

The saintly woman immediately understood that 
something was expected of her, and, calling the ser- 
vants, in a manner that not even the governor of 
the feast became aware of it, she said to them: 
“Whatsoever He saith unto you, do’”—to wit, obey 
without objections. Such a preparation was necessary 
that everything might be done in order. The servants 
obeyed, and to the surprise of all present, including 
the host, the best wine had been reserved for last. 

That miracle is qualified as the beginning, not so 
much in reference to time but to indicate that the 
basis of every relation between us and heaven is in 
obeying without disputing what Jesus says. For only 
he who is disposed to obey His will will know the 
doctrine—Jesus’ Doctrine—which is of the Father and 
not of man. 


2508 


CHAPTER XIi 


ete le ReAN SILO RYAN Del EE 
Pe RSMrAN ENG DD 


WE MARVEL, at times even horrified, that the 
prophets were persecuted, not considering that while 
we revere the martyrs of old, we, in our days, are 
making others. The prophets were persecuted be- 
cause they by divine inspiration, while observing the 
letter of the Word, launched out into the Law of 
the Spirit, enlightened, although limited, at the final- 
ity of the letter, of the commands through things. 
Today, they would not even be tolerated; in fact, 
those who insist on the Law of the Spirit are not. 

Not to mention other passages, we wish to con- 
sider what is written in Jeremiah 7:22, 23. We read: 
“For I,” thus the Lord, “For I spake not unto your 
fathers, nor commanded them in the day that I 
brought them out of the land of Egypt, concerning 
burnt offerings or sacrifices: but this thing com- 
manded I them, saying, Obey My Voice, and I will 
be your God, and ye shall be My people: and walk 


- 33 - 


ye in all the ways that I have commanded you, that 
it may be well unto you.” 

What? No burnt offerings and sacrifices! And yet 
there were burnt offerings and sacrifices even before 
Moses. What the Lord wanted to say was that His 
will was, and always is, to lead us to hear His voice 
and to see everything else as a means to an end, never 
the end in itself. ‘The danger was, is that we, in stop- 
ping at the means, are not concerned with the final 
scope and intention of the visible. 

The brazen serpent, used as a symbol, had so be- 
come an idol to the children of Israel that the faithful 
Hezekiah had to destroy it. The temple of Jerusalem, 
type of the House of God, had usurped the place of 
God within the people’s hearts. The same is true of 
the Levitical sacrifices and ceremonies, to the point 
that the prophets had to cry out against the useless- 
ness of sacrifices, especially for those who remained 
in their sinful condition (cf. Isaiah 1:10-18). In fact, 
even the forms used to express sorrow and grief were, 
to many, a hypocritical formality. The energetic words 
of the prophet Joel (2:13) are in point: “Rend your 
heart, and not your garments, and turn unto the 
Lord your God: for He is gracious and merciful, slow 
to anger, and of great kindness, and repenteth Him 
of the evil.” 

Returning to the Law of the Spirit, which is both 
absolute and relative, we learn that there are pre- 
cepts, the obedience of which is required from every- 
one who follows the Lord: such laws are absolute. 
Yet there are commands—dictated by the Holy Spirit— 
according to the times and occasions, hence are rela- 
tive to each Christian. This explains why the Lord 

= $44 


shakes also the heavens in us, taking us from what He 
Himself, for a time, has commanded to more elevated 
lines. The Holy Spirit renders the Christian so pliable 
that He does with him as He wants. Those who are in 
this glorious Realm of the Spirit have no programs, 
save one: to wit, to not desire anything, save that 
which the Lord wants, and not to have any programs, 
save that of wanting to be always directed from above. 

This, however, is difficult to those who are vain, 
restless, and unredeemed, for such ones are ever prone 
to mingle something of their own in the things of 
God. Not only do they not understand Pure Grace, 
Pure Faith, and Pure Love, but neither are they dis- 
posed to accept. 

It was not easy for the prophets to always obey, 
for they had to face many prejudices; and the most 
prejudiced are those who have received a smattering 
of religion, mixed or veneered by something man, 
imagining to do good, has added. Those who want 
to improve the Gospel often fall into worse evils 
than the ones they have tried to correct. 

The work of the Holy Spirit is delicate and patient, 
and requires that we yield to it; and, then, if honored 
by Him for something else, to be used as He wants. 
The eye, heart, and mind of the Christian must be 
fixed on Him. 

Let us recall that the Lord, at times, had to force 
the prophets with a strong hand, in order that they 
would rebuke religious people, as we read in the 
book of Isaiah (8:11): ‘For the Lord spake thus to 
me with a strong hand.” Jeremiah, also, was ad- 
monished not to be intimidated by the hostile miens. 
Ezekiel, on the other hand, was inactivated and made 

ae 


dumb for a time, that he might not be a reprover or 
take it upon himself to correct others. 

The Law of the Spirit will, in time, make us abso- 
lute slaves to lead us, in turn, to absolute freedom. 

Do we marvel that they persecuted and then slew 
Jesus? And yet who knows how many times we have, 
in many respects, imitated the religious people of old. 
They did not understand Him because they chose 
not to, even though they had seen many signs to pre- 
pare and enable them to believe, trust Him. 


Speaking on one occasion to a large audience who, 
till then, professed to be disciples, Jesus, knowing 
within Himself that they were murmuring, said: 
“Doth this offend you? What and if ye shall see the 
Son of Man ascend up where He was before? It is 
the spirit that quickeneth; the flesh profiteth noth- 
ing: the words that I speak unto you are spirit and 
life” (John 6:61-63) . 

Note the words: “Doth THIS’—referring to the 
message just given—“offend you? What then”’—greater 
scandal—‘‘when and if ye shall see the Son of Man 
ascend up where He was before?” 

The above affirmations go beyond the Person of 
Christ and His Resurrection, and include all who in 
the Son of Man are quickened, risen, and led defin- 
itely to the Father. Yet, in the meanwhile, there is a 
preparation, not only in the Body as a whole, but 
also for each one personally, who is being edified 
into the Body of Christ. 

In Acts 3:19-21 we read: “Repent ye therefore, and 
be converted, that your sins may be blotted out, that 
so there may come seasons of refreshing from the 


SGR 


presence of the Lord; and that He shall send the 
Christ, Who hath been appointed for you, even Jesus: 
Whom the heaven must receive until the times of 
restoration of all things, whereof God spake by the 
mouth of all His holy prophets that have been since 
the world began.” 

Seasons of refreshing are promised, preparing us for 
the Person of Christ. Refreshing and Rest draw the 
Lord ever closer to us, until, finally, He makes His 
abode in us. He Who was from eternity appointed 
for us and has now been proclaimed to us through the 
Holy Spirit must come to dwell in us. 

Only the Holy Spirit can portray and enable us to 
see Jesus. In the meanwhile, heaven has received Him. 
Tender language is this, as if heaven, having grown 
tired to see Jesus persecuted and misunderstood, has 
opened her arms to receive Him. Alas, the Lord, at 
times, hides even His saints from slanderous tongues 
and cares. 

Heaven has received Jesus, till the time of restora- 
tion of all things—which things, affirms St. Peter, all 
the prophets have spoken. All? Yes, all: for the 
prophets, being the mouthpiece of the Lord, proclaim, 
depict the Name—JESUS. They all, in one way or 
another, have spoken of Him. 

Blessed work of the Holy Spirit. ‘Thou Who be- 
ginneth by moving over the ruins, guideth and com- 
mandeth us until we have been brought face to face, 
or better, identified with Jesus—Son of Man-Son of 
God. 


37 - 


CHAPTER XIII 
THEE N DEO FE (Dba 


A WARNING. It is always dangerous for us to use 
the Scriptures on our own initiative or discretion. 
Often, we err, like the Sadducees of old, who, though 
versed in the letter, did not understand the Scriptures, 
thereby ignoring the power of God. For us to use 
them would be worse than error—since it is only the 
Holy Spirit Who knows how and when to use them. 
The Book, precious though it be, is a closed book, 
unless taken and opened to us by its Author. From 
the great wealth to be found therein, only the Holy 
Spirit can apportion them according to the real need, 
and at the proper time. 

From what we have already written, it is implicit 
that the Holy Spirit takes care of us from the moment 
we have discovered our inner ruins till we will have 
been taken to the New Jerusalem, where Jesus Christ 
the Lamb is Light and Temple. And, after the Son 
will have placed all things under the Father (cf. I 
Corinthians 15:28), then the Holy Spirit will have 


- 33 - 


completed His great mission, for we will have been, 
definitely and completely, identified with Jesus Christ. 


In Romans 10:4 we read: “For Christ is the end of 
the law for righteousness to every one that believeth.” 
The text has: “An end (scope) therefore of law, Christ 
for righteousness to every one believing’—the mean- 
ing is: to everyone who is always believing, always in 
the faith. The text does not say “of the law” but 
simply of law. There is a reason. 

It is true that the Apostle, when speaking to the 
Jews, was often obliged to refer to the Mosaic Law; 
but it is also true that he wrote concerning the Law 
of the Spirit (cf. Romans 8). The Mosaic Law was 
a pedagogic conductor to Christ. The Law of the 
Spirit is also a guide, but leads to Christ in a more 
conclusive manner, enabling us to become one with 
Him. 

As all rivers terminate and disappear into the sea, 
so all the commands, acts, efforts terminate and are, so 
to say, absorbed by the Great Sea, Jesus Christ: the 
Man-God, God-Man, Who is the Centre and Sus- 
tainer of the Universe, for after the Resurrection all 
power in heaven and on earth was given to Him. 

Moreover, as the wise traveler never loses sight of 
the purpose and scope of the trip he is undertaking, 
so, too, the Christian. Led to Jesus for forgiveness and 
justification by the Holy Spirit, without Whom he 
would never have gone to Christ, he, the Christian, 
is then invited and commanded to receive within that 
which has been of guidance without; to wit, in order 
to be fully immersed in the Body of Christ, to become 
the Bride of the Lamb, and to be taken to the New 


5 30u 


Jerusalem, the baptism of, in, with the Holy Spirit 
is indispensable (cf. John 14:16, 17). 

Though long and multifarious, the work of the 
Holy Spirit is constant. Blessed is he who yields to it, 
not by fits and starts, but continually, ever realizing 
the need of divine breath as the body is always in 
need of air for respiration. The Holy Spirit is not 
blood, but keeps us in the condition so that the blood 
may flow unimpeded. 


Of ourselves we can do nothing. Sooner or later, 
we must acknowledge and accept this truth absolutely. 
Yet, since we are creatures, possessing a free will, our 
task is to be willing to be led and guided, hearing 
and obeying, not once only, but always, the invitation 
of Jesus: “Come unto Me.” 

Having accepted the invitation, let us place our- 
selves at His school to contemplate Him. There we 
are invited to take His yoke, whatsoever it may be, 
and abide in Him always, never becoming independ- 
ent, but as we have begun with Him to so continue 
with, in Him. 

The Holy Spirit, intent as He is in lifting-up Jesus 
and to immerse us completely in Him by a process 
of continuous sanctification, separation, and _purifica- 
tion, the Holy Spirit, tender and efficacious Paraclete, 
will never fail or leave us, if we elect Him as our 
Guide and continuous Strength. 

The commands of the Lord are never given in a 
lump sum, but one at a time. Jesus, during the days 
of His humiliation, commanded by the Holy Spirit. 
He still commands by the Holy Spirit, every command 
being always preceded by Grace, without which to 


AG 


obey and accept His yoke would be impossible. 

Just to gaze upon that Face is enough to assure us 
that what He says, He does, for in Him words are 
deeds, deeds are words (rema); consequently, His 
yoke is sweet, pleasing, and light. 

Great God! One in Three and Three in One. 

God the Father: Eternal Love. 

God the Holy Spirit: Comforter, Leader, and 
Glorifier. 

God the Son: Jesus Christ, Hope of Glory, Bride- 
groom, and Lamb. 


MATE 


CHAPTER XIV 
BETWEEN THE TWO COV EX 


HE WHO PERUSES the Acts of the Apostles atten- 
tively cannot help but notice that there is, as it were, 
a territory between the ultimate height of the Spirit 
and the condition of places and time, necessitating a 
divine condescension of tolerating what, strictly 
speaking, was not commanded by the Law of the 
Spirit. 

In the third chapter, for instance, we read that 
Peter and John went up to the temple at the ninth 
hour—the hour of prayer. In the Realm of the Spirit 
there is no specific time or place to pray, for the 
Holy Spirit, like the wind, moves in a manner un- 
foreseen by man. Nevertheless we cannot censure men 
like Peter and John, who, for a time, kept attending 
the temple, the usual place of worship, and at the 
usual hour. Not that they did not pray elsewhere or at 
other times during the day, but they still pursued the 
old judaic custom of place and times. 


- 42 - 


In the same book of Acts we read of feasts, whereas 
in the Realm of the Spirit there are no feasts, save 
that of the day of Grace, the Sabbath, Rest in Christ: 
a day without end. Not even an Easter exists, for our 
Passover (Easter) is Christ. 


We also read that Paul heeded the advice of the 
brethren, as recorded in Acts 21:23-26. A strange in- 
junction and a strange obedience, someone might say; 
and we, too, for a time, have so thought, but it is not 
so strange as we imagine if we consider the times and 
circumstances. There are certain acts and deeds, in 
every age, which, though not commanded, call for 
prudence and patience, since God Himself allows 
them, at least for a time. 


Certain rules, which do not strictly conform to the 
Law of the Spirit, are also to be found in several 
Epistles. For example, the command or exhortation of 
Paul to the church of Corinth, concerning the offer- 
ing that should be taken to Jerusalem—namely, that 
each one had to put aside some money on the first 
day of the week—was a command for that time, to 
that church, and on that particular occasion; but we 
cannot copy or enforce it as a regulation, calling it 
the permanent Law of the Spirit. For if we really 
desire to be under the Law of the Spirit, there are no 
established rules for days, of the amount or the time 
to give, since everything belongs to the Lord. A slave— 
and slaves of Jesus Christ we must consider our- 
selves—a slave cannot permit himself to give some- 
thing to the Master, since nothing ISsiiiss Dut aSsean 
administrator of what the Master has entrusted to 
him, he, the slave, must ask the Lord, time after 


nasty 


time, how much he can use for himself, acknowledg- 
ing in all truthfulness that nothing belongs to him. 

We could cite other examples, but enough has been 
said to illustrate our point—to wit, that, although we 
are under the Law of the Spirit as the terminal goal, 
there is a time of transition between the old and new. 

Insofar as forgiveness is concerned, it takes place 
as soon as one has accepted the Saviour: the same is 
true of justification by faith. Likewise, we are in Jesus 
sanctified, for He is our righteousness, sanctification, 
wisdom, and redemption. But there is a progressive 
work which must take place in every Christian, if he 
is really under the Law of the Spirit. 

From what has been said above, two considerations 
emerge: to wit, that in the wisdom and providence of 
God there is an intermediate stage between one coy- 
enant and the other, between the old and the new; 
and that there are things which, though they must 
fall, the Lord leaves untouched for a time. And sec- 
ondly, that His Church, under the guidance of special 
ministries, is allowed a certain freedom of movements 
and acts, which eventually will lead to the ultimate 
height of the Holy Spirit. 

Before proceeding, permit us to observe that in the 
laws of man there are certain regulations, dictated by 
the prudence of the legislator, called transitory dis- 
positions, serving only until the new law can take 
effect. We must, at times, learn even from the things 
of the earth, for the visible is a prophecy of the in- 
visible. Alas, the children of this world are in their 
affairs wiser than the children of light. 


Ade 


Understanding what is transitory, we can better 
understand the glorious scene, known as the Trans- 
figuration, which was but a preparation of the King- 
dom of God. Moses and Elijah, two representatives of 
the old dispensation, appeared with Jesus and dis- 
cussed with Him His exodus from Jerusalem. When 
Peter realized that the two were about to leave, he 
hastened to ask the Lord permission to build three 
tabernacles: one for each of the old prophets and one 
for Jesus. The Scripture, or better, the Holy Spirit 
adds that Peter did not know what he was saying. 
In the letter he did know what he was saying, but 
the lesson on the Mount, in its real import, was 
neither by him nor the other two companions, James 
and John, then understood; later it was. The lesson 
was, is great, and reveals that for a time, even in the 
most pious, a certain influence of Moses and Elijah 
lingers. In fact, the Lord Himself permits it; but the 
day comes when the little flock must enter into the 
Kingdom of God and remain with Jesus alone: 
namely, she must pass from rules and regulations to 
the King, from the complex to the simple, having 
only one message and contemplating one Face. 


The Church is destined to the Kingdom. The King- 
dom of God is served by means of the Kingdom of 
heaven. God is One, true; but the means and agents 
used to lead us to Him are many. In fact, and we 
have mentioned it more than once, the time will 
come when the Son will put everything into the 
hands of the Father: then there will be no need for 
Him to reign any longer, for everyone will be so 


AGE 


immersed and identified with the King that he will 
not need any commands. Blessed height of the Spirit. 


That to the Church, to the servants—servants that 
follow Jesus expecting approval only from Him—that 
to the Church a certain latitude of action is allowed 
and granted cannot be denied. There are pious ex- 
amples even among men. A gentle and trustful master 
entrusts his faithful servant with his goods: he, the 
servant, though given general rules, is permitted a 
certain liberty of action, as circumstances warrant. 
Two examples taken from the sacred script will 
suffice. 


Abraham entrusted his servant with a delicate com- 
mission, giving him absolute commands as to where 
he should go to seek out a wife for Isaac; but the 
patriarch did not tell him who the bride should be, 
nor how he was to go about the task. The servant 
obeyed, asking for guidance, at every step, from 
above, without fearing that his master would have 
been annoyed. The master had indicated the general 
line; the particulars would have been unfolded, step 
by step, according to the circumstances; so it was. 


Again, in the fourth chapter of the book of Daniel 
is recorded the dream of the king of Babylon and 
the interpretation Daniel gave. The message of the 
Lord was precise, absolute; yet the prophet ventured 
a suggestion to the king in order that the sentence of 
heaven might be attenuated or entirely absolved. We 
read: “Wherefore, O king, let my counsel be ac- 
ceptable unto thee, and break off thy sins by right- 
eousness, and thine iniquities by showing mercy to 


- 46 - 


the poor: if there may be a lengthening of thy tran- 
quility” (Daniel 4:27). 

Great, generous God, Who, while precise and in- 
tent on the final plan placed before His Church, is 
patient in the method. He Who is God and Lord 
desires that we servants be firm in the goal, patient, 
gentle, and somewhat flexible in the method. What 
would be if the Lord were inflexible, rigid, not only 
in the final plan, but also in the methods used to exe- 
cute that plan? Has He not in the creation and gov- 
ernment of the world given a lesson, that He in 
nature follows the line of least resistance, yet ever 
advancing, as though He were now letting up His 
pace, now proceeding securely ahead? If one observes 
the trees, the clouds, and the seacoast, he will see that 
the delicate curve predominates. Man has made, makes 
things sharp, and often cruel, not God. 


The Law of the Spirit is absolute and also relative, 
as has already been mentioned throughout this im- 
perfect study on such a theme. The Christian must 
keep growing under that guidance, which, while it 
leads forward, does not cripple him. 


It is not easy for a Christian to say that everything 
he has is not his; hence, the Apostles had to resort to 
special exhortations. Neither is it common to see 
churches really generous: this is the reason that faith- 
ful servants, humble and enlightened, must, in the 
fear and love of God, feel free at times to advise 
their flocks, so that people remain firm to the ulti- 
mate plan, even though that plan is attained grad- 
ually, for so has God Himself decided. Therefore, it 


47 


is given to the Church, guided by the Holy Spirit, to 
have power to bind and to unloose. Wisdom is 
coupled to understanding, for the things of heaven 
have weight, number, and measure. 


The Law of the Spirit—the perfection of all laws— 
leads to the greatest of heights. But not everyone can 
proceed swiftly and rapidly in the ascent. Some move 
more slowly than others, by degrees; yet no one should 
remain still or abuse the patience of the Lord. Every- 
one, if honest and loyal, must strive to obey as best 
he can. God does not despise the honest intentions of 
the heart. He is satisfied if one has done what was 
possible. He will qualify us perfect, whereas we are 
always imperfect. And He, blessed Lord, above all 
human goodness, He, in the end, will accomplish what 
may still be lacking in us, for He, our Covenant, is 
the Fulness that filleth all in all. 


How many covenants have we? And it seems we 
still hear from some well-intentioned ones that some 
covenants of old were never abrogated. Indeed? If 
this were so, then Jesus is not the perfect Redeemer. 
He has absorbed and personifies all covenants, before 
and after Moses. Jesus Christ has become the only 
Covenant between us and God. He is everything. 

It is to this reality that the Law of the Spirit brings 
us. And to those who have studied to love and serve 
Him, not weighing the quantity but noting the qual- 
ity, who, scrutinizing the intentions of their inner 
life, have desired and tried to do their best, He will 
say: Enter into the joy of thy Lord. 


- 48 - 


CHAPTER XV 
TO KNOW 


A QUESTION: Does knowing, in the things of God, 
refer primarily to intellectual or spiritual knowledge? 
Whereas unredeemed man defines knowledge as in- 
tellectual attainments, the spiritual man begins with 
the revelation given him by the Holy Spirit, for it is 
only by the Holy Spirit that we have truth (cf. I 
John 5:7). 

In John 17:3 we read: “This is life eternal: to know 
Thee the only true God, and Him Whom Thou 
didst send, Jesus Christ.” 

To know, in the vocabulary of the Spirit, mostly 
refers to affection, reverence, and communion, rather 
than to curious and fanciful investigations. 

Divine, eternal realities are above all human reason- 
ings and definitions. They are mysteries, sacred secrets, 
to be opened only when, how, and as much as the 
Holy Spirit deems. True, to the Church is given to 
know the mysteries of the Kingdom of God, but the 
key to such a knowledge is a spiritual key, for spiritual 
things are spiritually discerned (cf. I Corinthians 
Pe) 


Age 


When Jacob, in that eventful night, was met by 
the Man-Angel-God and asked the Stranger his name, 
the Divine Being was not displeased at the request, 
but gave an answer to be pondered: ‘‘Wherefore dost 
thou ask after my name?” (Genesis 32:29). Another 
case in point is recorded in Judges 13:17, 18. We 
read: “And Manoah said unto the angel of the Lord, 
What is thy name? . . . and the angel of the Lord 
said unto him, Why askest thou thus after my name, 
seeing it is secret [wonderful]?” 


The Holy Spirit does not lend Himself to mental 
curiosities. Alas, it is a sad fact, that the Visible 
Church has, as the result of much reasoning and 
definitions, been subjected to many painful wrangles. 

The sacred script informs of much, but does not 
demonstrate everything. In fact, a devout Christian 
will never attempt to reason things to their ultimate 
conclusion from an intellectual standpoint. He pos- 
sesses an intuition of many truths, the evidence of 
which he has not, except in a limited sense. He can 
give the reason of his hope (cf. I Peter 3:15), but he 
does not see things as they really are or as they will be. 
He sees, instead, Jesus—the Man Jesus (cf. Hebrews 
2:9), Who, seen first as Man, unique in every aspect, 
is then discovered, the more one climbs the Mount 
and contemplates Him, as the Son of God. 


Truth, as an entity and in detail, always starts by 
presenting the Man. We insist on this, for visions or 
revelations which do not present the Man-God in 
His humiliation and in His glory are fallacious. The 
Apostle exhorts to try the spirits, for “every spirit’”— 


50m 


and there are many seductive spirits—‘‘every spirit 
that confesseth not that Jesus Christ [the Man] is 
come in the flesh is not of God” (I John 4:1-5). 

It is the Holy Spirit Who enables us to see our 
inner ruins, depravity, in order to lead us to accept 
the Man-God, God-Man as the Saviour. It is the 
Holy Spirit, also, Who, as our Teacher and Con- 
ductor, leads us throughout the earthly pilgrimage. 
He is the Truth as well as the Revealer and Por- 
trayer of the Truth—Jesus Christ the Lord. While 
Jesus is above preparing the place, the Holy Spirit 
is preparing us here below for the final rendezvous 
with the King and Bridegroom of our souls. By yield- 
ing continuously to Him, we will be taken from height 
to height, till transported into the finality of God’s 
Kingdom. 

Of course, the knowledge of the spirit will, in a 
measure, extend and enlighten our intellects, also; but 
while we are in these vessels of clay we never know 
anything as we should. “For,” thus admonishes an 
Apostle of great mind and holiness, “For we know in 
part, and we prophesy in part, but when that which 
is perfect is come, that which is in part shall be done 
away” (I Corinthians 13:9, 10). 

Let us, then, ask the Lord for Grace to be enlight- 
ened only in that which is pleasing to Him. And, in 
such a spirit, let us fall and remain at the blessed feet 
of Jesus, in love and adoration. 


FINIS 


Books listed herein by the same author can be 
obtained by writing to: 


House of Prayer 
111 Clairmonte Avenue 
Syracuse 4, N. Y. 
Prices of all books $3.00 per copy, postpaid. 
Abraham-John-Thomas, $2.25. 


The Law of the Spirit, .50 


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